of the facts” in portraying this struggle than highly elaborated theologies is that the latter are always prompted by the rational need of consistency to obscure some facts for the sake of developing an intellectual plausible unity. Religions grow out of real experience in which tragedy mingles with beauty and man learns that the moral values which dignify his life are embattled in his own soul and imperiled in the world. He is inclined neither to obscure the reality of the struggle nor to sacrifice the hope of victory until too much reflection persuades him to believe either that all partial evil is universal good or that destiny makes his struggle futile and his defeat inevitable. That is how morality dies with religion when an age has become too sophisticated. Naïve Christianity was unable to maintain itself in the Græco-Roman world without making concessions to its intellectual scruples and paying for its conquests by incorporating Hellenic philosophies in its theology. The gospel was diluted with neo-Platonism to make it more palatable for a cultured world. The naïvely and dramatically conceived omnipotence of God was metaphysically elaborated and inevitably betrayed the church into an essential pantheism, which “turns the natural world, man’s stamping-ground and system of opportunities, into a self-justifying and sacred life, endows the blameless giant with an inhuman soul and worships the monstrous divinity it has fabricated.”[23] The process of compounding the simplicities of the gospel with the dialectic achievements of Greek philosophy culminated in St. Augustine who laid the foundation for Christian orthodoxy and made the simple Christian epic the basis of an elaborate theological structure in which God becomes at the same time the guarantee of the reality of the ideal and the actual cause of every concrete reality. Christianity has always anathematized pantheism officially, but probably—as Professor Santayana suggests—because it suspected that it was a suppressed but not entirely quiescent half of its dogma. Vital religion has a way of expressing itself outside the limits of its rationally fixed concepts and the essential pantheism of orthodox Christianity therefore did not destroy the moral vigor of even such resolute determinists as Augustine or John Calvin. Yet in the end the logic of a system of ideas becomes the pattern of human action. A rigorous determinism as well as an unqualified pantheism destroys moral vigor because it either makes the attainment of the ideal too certain or idealizes the real beyond all evidence. If reality only thinly veils the ideal implicit in it, or if the implicit ideal is certain to become real in history, there is no occasion for moral adventure and no reason for moral enthusiasm. In a sense pantheism is naturalism with an unnatural light upon it. That is why the determinism implied in pantheism may lead so easily to a reaction of naturalistic determinism.